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Scope: 皇朝經世文編
Condition : Contains text 「輲」
Total 1

卷六十三禮政十喪禮下

39
事有義托於古。而實大背乎古。揆諸禮而不可合。反之情而不可安者。如俗有違其鄉死者。柩歸不入門。因殯於外是也。夫喪事有進無退。示民即遠。今俗之所行。其亦即遠之義邪。則蒙以為不然。雜記諸侯行而死於道。喪車至於廟門。不毀牆。入適所殯。大夫士死於道。載以車。入自門。舉自阼階。升適所殯。此禮經之明文也。左文十五年。齊人歸公孫敖之喪。惠叔毀以為請。立於朝以待命。許之。取而殯之。注殯於孟氏之寢。哀二十六年。宋景公游於空澤。卒於連中。大尹奉喪殯於大宮。公羊定元年。公之喪至自乾侯。正棺於兩楹之間。然後即位。此二傳之明文也。且又不止此。左襄二十八年。齊慶氏亡。齊人遷莊公殯於大寢。是又改葬而反殯者也。喪服記改葬緦注。其奠如大斂。從廟之墓。從墓之墓。禮宜同。則改葬亦從墓之墓耳。而莊公以弒報葬。特為反殯以盡其禮。此亦情之所至。而禮可義起者與。夫改葬且可反殯。而今俗乃如此。亦可見禮之不講已久。而人之拘於避忌。大惑不解。雖有孝子慈孫。亦多囿於俗。而不得自致者。為可哀矣。或曰。然則曾子問謂柩不可反。何也。曰。此有進無退也。謂出不可反。非歸不可入也。然則又謂入自闕。何也。曰。闕者。兩觀也。而鄭氏則以為毀宗而入。異於生。洵如其說。則尸未大斂。載尸入門。如下所云者。何獨不異於生邪。且即異於生。固入於家矣。曷嘗有避凶之說邪。今人不避載尸入門。而獨忌於柩。抑何愚邪。古者大夫出聘而死。既斂於柩。造於朝。介將命。夫柩可入鄰國之朝。而不可入己之寢。抑何謬之甚邪。至於禁止入城之令。則雖欲歸殯於家而不得。其傷孝子之心。抑又甚矣。禁令限之。既無如之何。其無所限者。顧又自從而禁之。以為避凶。則古人所無。以為即遠。則非此之謂。蒙故曰事有義托於古。而實大背乎古也。雖然。古人死而殯於廟於寢。今則尸骨未寒。即置之荒煙蔓草間者多矣。又何怪乎柩歸不入門哉。

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